Rule: It is obligatory for a person when
death approaches; to repent, pay the fifth rate and charity, perform any
unfulfilled obligations, and pay any debts and trusts; if he doesn’t, he must
put this down in his will and have witnesses testify to it if required; it is
recommended for him to bestow one third of his estate for charity.
Rule: If the dying person is afraid for
his young children and their rights of inheritance, a trusted guardian must be
appointed for them.
Rule: If a patient is declared
“brain-dead” and it is certain that his body functions have totally stopped
except that the movement and beat of his heart depends on medical equipment
which the doctors have placed to keep his body alive, so the heart functions
only because of the machines, not due to the power of natural life in the
body. It is permissible then to disconnect the medical equipment from the
patient; and the same holds for someone who does not benefit from these
machines.
Rule: As an obligatory precaution, the
dead Muslim and whoever is in the agony of death muhtadir must be
directed toward the Qiblah by laying him on his back and extending his legs in
the same direction so that if he were sitting, he would be facing the Qiblah;
there is no difference between a dead man or woman, old or young; and it is
recommended to prepare him quickly unless one is not certain about his death;
in this case delaying it is obligatory until his death becomes certain.
Rule: Scholars mention that it is
recommended to have the person in the agony of death say the Two Testimonies,
“there is no God but Allah and Muhammad is the Messenger of Allah”,
acknowledgement of the Prophet (p) and Imams (p), and the rest of the rightful
beliefs and words of relief which are, “There is no God but Allah The
Forbearing, The Generous, there is no God but Allah The Supreme, The Great,
There is no God but Allah The Sovereign, The True, The Just, The Manifest
Truth; Praised be Allah The Lord of the seven heavens and Lord of the seven
earths and what is in them, what is in between them, above them and below them
and the Lord of the Great Throne, and peace be upon the Messengers and Thanks
to Allah, The Lord of the Worlds.” The Arabic pronunciation is, “La Ilaha
illa-l-Lahu-l-Haleemu-l-Kareem, la Ilaha illa-l-Lahu-l-Aliyyu-l-Atheem, la
Ilaha illa-l-Lahu-l-Maliku-l-Haqqu-l-Adlu-l-Mubeen, Subhana-l-Lahi
Rabbi-s-Samawaati-s-Sab’i wa Rabbi-l-Araadeeni-s-Sab’i wa ma feehinna wa ma
bainahunna, wa ma fawqahunna wa ma tahtahunna wa Rabbi-l-Arshi-l-Atheem, wa
salaamun ala-l-Mursaleen, wa-l-hamdu li-l-Lahi Rabbi-l-Aalameen.” It is
unfavorable for someone in major ritual impurity junub or during
menstruation to touch a person while he is in the agony of death or to talk in
his presence.
Rule: Washing the dead is obligatory for
Muslims bound by religious duties mukallafin as a collective obligation wajib
kifa’i: if one person fulfills it, the rest are exempted from it.
This also applies to the rest of the dead person’s duties which we will mention
later. The obligation of washing the dead applies to all Muslims,
including Muslim children and the insane, except for those killed in struggle
or in defending Islam on the condition that Muslims cannot reach him while he
is still alive, even for an instant.
Rule: A child born dead must be washed,
anointed and enshrouded if he had completed four months, but it is neither
obligatory nor recommended to pray on him.
Rule: It is forbidden to look at the dead
person’s private parts just as it is for live people, but this does not
invalidate the washing.
Rule: In washing the dead one should
eliminate impurities from the body as explained earlier in bathing for major
ritual impurity ghusl al-janabah and, on a more precautionary basis; the
whole body should be cleansed before starting the wash. He must be laid facing
the Qiblah just as a person in the throes of death al-muhtadir, but it
does not affect the validity of the washing if he was not laid toward the
Qiblah.
Rule: Conditions pertaining to the person
doing the washing: The conditions that should be fulfilled in the person
washing the dead are: reaching the age of puberty (on the basis of obligatory
precaution), sanity, faith, and being of the same sex as the dead, with the
following exceptions:
1. Husband and wife: it is permissible for each
to wash the other voluntarily from behind a cloth or while keeping the body
covered.
2. If the dead person is a child who is not more
than three years old: it is permissible for someone not of the same gender to
wash him. Thus, a man can wash a female child if she is three years old
or less, and a woman may wash a male child who is three years old or less.
3. The unmarriageable relative mahram: a
person can wash an unmarriageable relative, even those of the other gender;
such as his or her sister, brother, parents and their children and, on a more
precautionary basis, one must wash the dead who is not the same in gender from
behind a cloth.
Rule: If a non-Shiite washes a dead person
of the same sect and washing was according to the sect of the dead, the Muslims
are exempted from this obligation; if a Shiite washes him, he must wash him
according to the Shiite sect where discretion at-taqiyyah is not
required.
Rule: If there is no Shiite Muslim of the
same gender as the dead person, or one of his unmarriageable relatives, it is
permissible for a non-Shiite Muslim of the same gender to wash him; and if not,
it is permissible for a non-Muslim follower of the Scripture kitabiy of
the same gender to wash him. On a more precautionary basis, the follower of the
Scripture must bathe first before washing the dead; if a follower of the
Scripture could not be found, the washing obligation becomes unenforceable and
the dead is buried without washing.
Rule: The dead should be washed with three
ghusls in the following order:
1. With water mixed with lote tree leaves sidr.
(First ghusl)
2. With water mixed with camphor. (Second ghusl)
3. With pure water. (Third ghusl); and the wash
must be done in order by first washing the head and neck, then the right side,
then the left.
Rule: Lote tree leaves sidr and
camphor must be mixed into the water in the amount that is customary; it must
be made sure that there is not too much mixed in the water, making it exceed
the limit of purity itlaq and therefore it becomes mixed water mudaf.
Rule: If lote and camphor were not found,
then on a more precautionary basis, the dead should be washed with pure water
with the intention of replacing badal the washing due to the
unavailability thereof, and dry ablution tayammum should be added to it.
Rule: If the dead person’s body becomes
impure during washing with an external impurity or from the dead himself, the
impure spot must be purified, but it is not obligatory to repeat the wash.
Rule: It is permissible to wash the dead
from behind a cloth even if the person doing the washing is of the same gender;
it is possibly more preferable than washing him naked.
Enshrouding the dead:
Rule: It is obligatory to enshroud the
dead Muslim with three pieces of material: the apron mi’zar, shirt qamees
and sheet izar. It is obligatory for the apron to cover the area from
the navel to the knee, and it is more preferable to be from the chest to the
feet. It is obligatory for the shirt to cover the body from the shoulders until
the calves, but it is more preferable if it covers the feet. For the sheet
lengthwise to cover the whole body with its two edges tied, and crosswise one
edge should be folded over the other and, on a more precautionary basis, each
edge must cover the whole body. If all three
pieces aren’t available, the dead must be enshrouded with what is available, on
a precautionary basis.
Rule: Conditions observed in enshrouding takfeen
the dead:
1. Permissibility ibaha and not stolen.
2. Purity.
3. The shroud kafan must not be made of
pure silk and, on a more precautionary basis, it must not be gilded (ornamented
with gold), or made from animals whose flesh are not lawful to eat, or from
leather even if it was from an animal whose flesh is lawful to eat. All of
these conditions except for permissibility are not required in the case of
necessity; as for permissibility, if the shroud is strictly unlawful, the dead
will be buried naked, but if it was restricted to other types that are unlawful
to enshroud, optionally, he would be enshrouded with it.
Rule: The dead Muslim must be anointed;
which is wiping the seven spots that touch the ground during prostration with
powdered camphor whose scent does not go away. The customary amount is enough
and it is recommended to mix it with a little of the Husaini soil At-Turba-l-Husainiyyah.
It is stipulated that the camphor be permissible (not stolen); if permissible
camphor cannot not be obtained anointing is not obligatory.
Rule: On a more precautionary basis,
wiping of the camphor should be done with the palm of the hand and it should
start from the forehead with no particular order to follow for the rest of the
areas; and it should be observed that the embalmer must be mature and sane.
Rule: It is permissible for the person
preparing the dead to accept money for it, as well as considering it as a
recommended charity for the dead person’s soul, since it is permissible to give
what is recommended to the poor and also to the rich.
Rule: Prayer for the dead Muslim, or
funeral prayer, is obligatory, even if he was an immoral person, and it is a
collective obligation kifa’i.
Rule: Prayer for the dead is only for
those who are six years of age or older.
The manner of prayer for the dead:
Rule: Prayer for the dead consists of five
glorifications Takbirat and, on a more precautionary basis; a special
supplication should be said after each glorification except the last one. The
suitable supplications are: The two Testimonies after the first glorification,
prayer on Muhammad and Aal Muhammad (his Family) after the second, supplication
for the believing men and women after the third, supplication for the dead
after the fourth, and prayer ends with the fifth glorification.
It is more recommended to say after the first
glorification, “Ash’hadu an la Ilaha illa-l-Lah, Wahdahu la shareeka Lah, wa
ashhadu anna Muhammadan Abduhu wa Rasooluh, arsalahu bi-l-Haqqi Basheeran wa
Natheeran baina Yadai-s-Saa’ah” which means, “I bear witness that there is
no God but Allah, He is One without a partner, and I bear witness that Muhammad
is His Servant and Messenger, He sent him with Truth as a bearer of good
tidings and a warner before the Hour”.
After the second glorification it is recommended
to say, “Allahumma salli ala Muhammadin wa Aali Muhammad, wa-Rham Muhammadan
wa Aala Muhammad ka Afdali ma Sallaita wa Baarakta wa Tarahhamta ala Ibrahima
wa Aali Ibraheem, Innaka Hameedun Majeed, wa Salli ala jamee’i
Ibadi-l-Lahi-s-Saliheen” which means, “O Allah: Praise be upon Muhammad and
the Family of Muhammad, have Mercy upon Muhammad and the Family of Muhammad as
the Best of what You Praised, Blessed and had
Mercy on Ibrahim and the Family of Ibrahim; surely, You are The Praiseworthy,
The Glorious, and praise upon all the good servants of Allah.”
After the third glorification say, “Allahumma-gfir
li-l-Mu’mineena wal-Mu’minat, wa-l-Muslimeena wa-l-Muslimat, al-ahya’i minhum
wa-l-amwat, taabi’ bainana wa bainahum bi-l-khairat, Innaka Mujeebu-d-da’awat,
Innaka ala kulli shai’in Qadeer” which means, “My Lord, forgive the
believing males and females, the Muslim men and women, the living thereof and
the dead, continue the good relationship between us and them, You are The Responder to prayers, You are Able to do
everything”.
After the fourth say, “Allahumma inna
hatha’l-musajja amamana abduka wa-bnu abdika wa-bnu amatika nazala bika wa Anta
Khairu Manzoolin Bih, Allahumma inna la na’lamu minhu illa khairan wa Anta
A’lamu bihi minna, Allahumma in kana muhsinan fa.zid fi ihsanihi wa in
kana musee’an fa-tajaawaz an sayyi’aatihi wa-ghfi lahu, Allahumma j’alhu indaka
fi a’la Illiyyeena wa-khluf ala ahlihi fi-l-ghaabireen, wa-rhamhu bi-Rahmatika
ya Arhama-r-Raahimeen” which means, “My Lord, this (one) laid before us is
surely Your servant, son of Your male servant and son of Your female servant;
he has joined You, Oh Best Joined One! My Lord, we do not know about him except
that which is good and You know him better than we do! Our Lord, if he was
good, then increase him in goodness and, if he was bad, then let his bad deeds
go unpunished and forgive him! My Lord, place him with You in the highest Illiyyeen
(record of the pious), give posterity to his past ancestors and have mercy on
him with Your Mercy, You are the Most Merciful of the merciful ones”; then the
prayer ends with the last Glorification.
One must make sure to use the masculine and
feminine form of language with respect to the deceased; this form also has to
do with whether or not the deceased was a mature believer, and the Testimony is
permissible if we say, “Allahumma inna la na’lamu minhu illa khairan”,
meaning “Our Lord! We do not know about him except that which is good” if we
mean ‘Islam’ by ‘good’ or the Guardianship wilaya of Muhammad (p) and
the Family of Muhammad (p).
In praying for the believers’ dead children, one
must say after the fourth Glorification, “Allahumma j’alhu li abawayhi wa
lana salafan wa fartan wa ajran”, meaning, “My Lord! Make him for his
parents and for us an ancestor, a guide mark and a reward”.
Rule: It is permissible to perform one
prayer for several dead persons as long as they are gathered before the one
performing the prayer and he uses the dual or plural form in supplication as
appropriate, and the masculine or feminine form as appropriate for the dead
person’s, or persons’, gender.
Rule: Things to be observed for the
funeral prayer:
1. Funeral prayer must be after washing,
anointing and enshrouding the body; otherwise it is void and must be repeated.
If washing or performing dry wudu’ on the dead, anointing and enshrouding were
unachievable, praying for him only is acceptable.
2. The intention.
3. The one praying must be standing, if possible.
4. The dead person’s head must be on the
right side of the one performing the prayer.
5. The dead must be laid on his back when praying
for him.
6. The one praying must face the Qiblah.
7. The deceased must be laid in front of the
praying person.
8. There must be no obstruction between
them.
9. The place where the prayer is conducted must
be permissible, as a preferable precaution.
10. Sequence in Glorifications and supplications
must be observed, by not taking so much time between them the form of the
prayer is disrupted.
11. There must not be a large distance between
the performer of the prayer and the deceased; neither should one of them be on
much higher ground than the other.
Rule: Burying the deceased Muslim is a
collective obligation wajib kifa’i; his burial must be performed in such
a way that his body is protected from beasts and that his smell does not emit
to the outside; and he must be placed on his right side, facing the Qiblah.
Rule: It is not permissible to bury the
deceased in a place that leads to defying his purity, such as an open drain or
dirty areas; it is not permissible to bury him in a non-Muslim graveyard, just
as it is not permissible to bury a non-Muslim in a Muslim graveyard.
Rule: The permissibility of the place of
burial must be observed; so, it is not lawful to bury him in a stolen place or
in a religious endowment for a private institution, such as a school or a
husainiyyah (mosque), etc.
Rule: If the deceased was buried in a
place that is impermissible for burial, it is obligatory to open the grave,
unearth the corpse and bury it in a place where burial is permissible.
Rule: It is not lawful to open the grave
without a necessary reason that requires it: it is lawful for the purpose of
transferring the corpse to a sacred site and such legally preferable purposes,
as this entails honoring the dead and manifesting his high esteem.
Rule: Sheikh Al-Kaf’ami related an account
by Ibn Fahd who heard it from the Prophet (p), “The deceased never
experiences a severer night than the first night (in the grave); so be merciful
to your dead ones with charity, but if you cannot afford it, then let one of
you pray two rak’ahs (parts of prayer), reciting in the first part the Opening
chapter Al-Hamd (surat Al-Fatiha) and the Verse of the Throne (Ayata-l-Kursi) and,
in the second, after the Opening chapter, surat Al-Qadr ten times, saying after
the salutation (At-Tasleem): “Allahumma salli ala Muhammadin wa Aali Muhammad
wa-b’ath thawabaha ila qabri (mention the name of the deceased)”. The
Arabic translation is, “My Lord! Pray upon (i.e. shower with blessings)
Muhammad and the Family of Muhammad, and send its reward to the grave of
(mention the name of the deceased)”. Accounts state that there are different
ways to perform this prayer.
Rule: Ritual bathing al-ghusl is
obligatory for someone who touches the deceased after the body becomes cold and
before it is washed. There is no difference if the touch was moist
or not and there is no difference if what was touched was something that life
exists in or not, on a more precautionary basis, such as a tooth or a fingernail.
Obligation applies to touching the deceased non-Muslim as well as the deceased
Muslim.
Be My witness Oh Allah That I have conveyed the message!!!
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